---
title: "羯磨儀式 · No. 1135-B 羯磨儀式緣起"
description: "羯磨儀式由清代高僧书玉律师述作，是汉传佛教律宗重要典籍。本书系统整理了佛教僧团举行羯磨仪轨的规范与程序，涵盖布萨、受戒、忏悔等僧事活动。其内容基于《四分律》，结合中国佛教实践，强调如法如律的集体决策精神。在清代律学复兴背景下，该书为僧团提供权威仪轨依据，对维护戒律传承具有重要作用，至今仍是研究佛教律制和仪轨的重要文献。"
url: "https://rushiwowen.co/en/r/cmcznrxvs1ti4jj04cc2tuivu"
---

### No. 1135-B羯磨儀式緣起

古杭昭慶萬壽戒壇傳律沙門書玉　述

毗尼源委。止作功能。律藏載之詳矣。唐南山宗主澄照聖師。念律海淵深。學人難探。故於四分廣律。撮略正文。諸部毗尼。採摭要義。類聚編之。就其時用。題云四分律刪補隨機羯磨。於中定淆訛。決是非。綱宗立矣。宋昭慶允堪律師。出會正記。靈芝元照律師。以圓意作資持記。似與會正殊途。實乃同推南山之意。而上合佛祖之心。如折金杖金體無失者也。嗣後分燈各幟。法漸式微。布薩。羯磨。寂無聞矣。於戲。愈遠而愈迷其本。益久而益失其真焉。明萬曆間。吾祖翁古心律師。乘願而來。禮見文殊指授。戒法中興。三昧師祖承之。大振寰宇。

皇清順治乙酉。本師見月老和尚繼席寶華。翻閱全藏。考核毗尼。撰止持會集。以明四分戒本。註作持續釋。用解隨機羯磨。安居。自恣。布薩羯磨。事事遵行。復還舊制。時人皆稱為南山再世也。己未春。老人掩室。典誥具存。辨僧事時。猶未精悉。諺云。方飲多。未若臨症多。始知人在則易。人亡則難。故觀者咸為慨歎。時同門顓一律師。與余共相論曰。禪門有列祖提綱。講家有台賢教義。吾宗若得出一部羯磨儀式。則一切作法等事。不致於生疎茫昧矣。然道必有本。學必有宗。先老人之弘範。為後學之成規也。余曰。和尚可出此書。流益將來。作人天眼目。顓曰。吾年衰邁。神智昏矣。爾在茂齡。正應努力。玉雖識見膚淺。學術荒蕪。當法門大事。頓忘鄙陋。因之凝想先老人說法規模。或值一二疑難處。請益於耆宿。再將作持續釋。一一體會。便學先型。竝在耳目矣。於是錄成羯磨儀式。以為自新要務。二十年來不授梨棗者。意欲參考於無盡也。邇因抄寫紛紜。瓜爪混雜。羣弟子慫慂刊之。故又研磨再四。補失刪繁。將時事。與非時事。分開上下兩卷。以便檢討。雖律宗綱要。不在於茲。而作辦之體。大略備矣。壁如鎔金之法。必在火。鑄器之方。必在模。金無火。則不化。器無模。則不成。佛法亦若是也。浣染成淨。須假羯磨。感發殷心。要藉儀式。緣成。則彼此事辦。緣壞。則能所皆非。若無儀式。作辨誰稽。羯磨由此虗設也。或曰。明此儀式。能秉羯磨。則律藏。作持。不須檢矣。余曰。律藏大部。總也。隨機羯磨。別也。作持續釋。詳也。羯磨儀式。略也。如是或總。或別。或詳。或略。隨機行用。竝為法要。既學律宗。必須博究毗尼。深明大部。烏可得少為足者耶。或又曰。何不揣本。而齊末乎。余曰。入海算波。豈不難哉。今以一滴微波。窮盡全潮瀛渤。誠易易也。斯文不其然乎。以事習儀。因儀立事。俾諸覧者。從末以推其本。㴑流而尋其源。嚴淨毗尼。弘範三界。未嘗不以此為一助也。板刻既成。爰筆為敘。

> In the year Yiyou of the Shunzhi reign during the Qing Dynasty, our teacher, Elder Monk Jianyue, succeeded to the abbacy of Baohua Mountain. He thoroughly examined the entire Buddhist canon, studied the Vinaya in detail, and compiled the \*Collected Works on Prohibitions and Observances\* to elucidate the \*Four-Part Vinaya Precepts\*. He also annotated the \*Commentary on Observances\* to explain the \*Adaptive Karma\* and diligently practiced the rituals of the Rains Retreat, the Invitation, and the Uposatha Karma, restoring the old traditions. People of that time regarded him as the rebirth of Nanshan. In the spring of the year Jiwei, the elder entered seclusion, leaving behind a wealth of teachings. However, when dealing with monastic affairs, I was still inexperienced. As the saying goes, "It is better to have extensive practical experience than to merely drink from many sources." I realized that when a person is present, things are easy; when they are gone, they become difficult. Those who witnessed this could not help but sigh. At that time, my fellow disciple, Master Zhuanyi, and I discussed together: "The Chan school has the \*Guidelines of the Patriarchs\*, and the doctrinal schools have the teachings of Tiantai and Huayan. If our school could produce a manual on Karma rituals, then all matters of practice would not be so unfamiliar and obscure. However, the Way must have its foundation, and learning must have its source. The great example set by our late elder should serve as the standard for future learners." I said, "Venerable Master, you could produce this book to benefit future generations, serving as a guiding light for both humans and celestial beings." Zhuanyi replied, "I am old and weary, my mind and wisdom are fading. You are still young and should strive diligently." Although my understanding is shallow and my learning is lacking, when faced with such an important matter for the Dharma, I set aside my inadequacies. Reflecting on the manner in which our late elder expounded the Dharma, whenever I encountered doubts or difficulties, I sought guidance from senior monks. I also carefully studied the \*Commentary on Observances\*, embodying the earlier model, keeping it always in mind and before my eyes. Thus, I compiled the \*Karma Rituals\* as an essential guide for self-renewal. For twenty years, I did not have it printed, intending to reference it endlessly. Recently, due to numerous handwritten copies causing confusion and errors, my disciples urged me to publish it. Therefore, I revised it repeatedly, filling in omissions and removing redundancies. I divided timely and non-timely matters into two volumes for easier reference. Although the essence of the Vinaya school is not confined to this, the framework for practice is largely covered here. Just as the method for melting gold requires fire, and the way to cast vessels requires a mold—without fire, gold cannot be melted; without a mold, vessels cannot be formed—so it is with the Dharma. To cleanse defilements and attain purity, one must rely on Karma. To inspire sincere devotion, one must depend on rituals. When conditions are complete, both parties accomplish their tasks; when conditions are lacking, both agent and object fail. Without rituals, how can practice be examined? Karma would then be an empty concept. Some may say, "If one understands these rituals and can perform Karma, then there is no need to consult the Vinaya canon or the \*Observances\*." I respond: "The Vinaya canon is the general framework; the \*Adaptive Karma\* is the specific application; the \*Commentary on Observances\* provides detailed explanations; and the \*Karma Rituals\* offers a concise guide. Whether general or specific, detailed or concise, all are essential to the Dharma, to be applied according to circumstances. Those who study the Vinaya school must thoroughly investigate the Vinaya and deeply understand the canon—how can they be content with only a little?" Others may ask, "Why not focus on the root instead of the branches?" I reply: "To calculate the waves upon entering the ocean—is that not difficult? But to comprehend the entire ocean through a single drop of water is indeed easy. Is this not true of this text? Through practice, one learns the rituals; through rituals, one establishes practice. May all who read this trace the branches back to the root, follow the stream to its source, purify the Vinaya, and uphold the great model across the three realms. This work may serve as an aid in that endeavor." Now that the printing blocks are carved, I write this preface.

旹康熈三十七年十月望旦